LECH LECHA
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PARSHAT LECH LECHA 5767 YERUSHALAYIM IH’K
The book of Beraishis introduce us to many great personalities, great and lofty souls. On a certain level, we cannot understand who and what Adam Harishon was. The Zohar explains that the Chet (sin) of Adam and Chava happened when they were not yet in body form. The sin was done in the mind, and their most physical aspect was what we call thought. Gan Eden was a mindset, not a geographical place. Nevertheless, we are introduced to Adam as the first human, the one whose soul contained all souls of all subsequent humans.
The actions of Kayin and Hevel are similarly almost incomprehensible. Still, Torah means teaching and the Tzaddikim explain that each story in Torah, although it has many myriad layers of meaning, has specific practical meaning for us in our present life and in our present bodies. “The blood of your brother cries out from the earth” is certainly a relevant message.
The great souls are mentioned in Parshas Beraishis, with their ages and lifelines; the lives of Noach and his family during the time of the flood, the tower of Bavel, the kingship of Nimrod, the stories of Avraham Avinu and Sara Emeinu and all their trials and tribulations- where do we begin in finding the relevancy for us? If we learn the Kabala level of these stories, we can see how Hashem runs the world. Kabalistic ally, the entire book of Beraishis is the primary blueprint of creation. All of mathematics, physics, chemistry, biology, astronomy, geography and languages as well as the basics of the creative arts, all are found hidden in Beraishis. They are encoded in the words, numbers and names in Sefer Beraishis. I personally feel that these formulae are soon to be revealed, using the technology we have, and that this clear revelation of Hashem’s great work will astonish the entire academic world. Read more
CHESHVAN
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LEILUI NISHMAT RUCHAMA YOCHEVED BAT AHARON 
Probably the most well known Perakim (chapters) of Tehillim is Perek 145. It begins with the words Tehilla LeDavid – A Song of Praise by Dovid, but because of two prefixed Pesukim- verses (one from Perek 82 and one from Perek 144), it has been nicknamed Ashrei. We say Ashrei daily three times in the Siddur davening- twice in Shacharis (once in Pesukei D’Zimra and once after Shmone Esray), and once in Mincha. Chazal teach that Ashrei is so fundamental to Jewish thought that a person who can say it three times daily with the proper understanding and intent is promised a soul that will evolve to enjoy Olam Haba.
The beginning letters of each verse of Ashrei are in alphabetical order, and according to the Gemara and Midrash Tehillim this signifies it as a particularly beloved Perek of Tehillim. It also indicates that Dovid Hamelech wanted us to learn the Perek by heart, and he made it easier by arranging the Pesukim alphabetically.
There is one letter however that is not included as a beginning letter of a Passuk- and it is the letter Nun. The Gemara (Brachos 4) asks:
For what reason is the Nun omitted (as a beginning letter to a verse) in Ashrei? Because that letter contains in it a hint to the decline of the ‘enemies’ of Israel, as it says (Amos 5:2) “She has fallen, the virgin of Israel, and will not rise נָפְלָה לֹא-תוֹסִיף קוּם, בְּתוּלַת יִשְׂרָאֵל. Nevertheless, even here, with his Ruach Hakodesh, his Divine spirit, Dovid went back and attached the letter Nun to the letter Samech as it says, “Hashem will raised all those who have fallen…
According to the Gemara, Dovid Hamelech chose to omit the letter Nun as a beginning letter to a verse in his famous song of praise to Hashem because of the negative connotation of that letter. This letter Nun is the first letter in another Passuk, a sad Passuk depicting the future failure of the Jewish Nation to succeed.
The obvious question begs clarification. There are many Pesukim in Tanach that foretell calamity and destruction, exile and dispersion. Why did Dovid Hamelech choose this Passuk, this word, this letter to omit from his song?
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Simchat Sukkot
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SUKKOT 5767
The Torah teaches us that each Yom Tov has its specific energy and focus. Pesach is related to internal freedom and release from the bonds that limit our connectedness to Hashem. Shavuot renews within each Jew the tools to connect to Hashem in His chosen vessel of Torah, and Sukkot rejoices us in Hashem’s close and loving embrace.
“ V’Samachta B’Chagecha”, You Shall Rejoice In Your Holy Days is a Torah command. Halachically, this means that we are to invest time and effort to beautify the holiday physicaly, with good food and new clothing. Simchas Yom Tov also means we have to prepare some tidbits for the soul to enjoy. This opens our homes to guests, and to meditating on the essential Mitzvas Hayom.
Sukkot is a time of special rejoicing. The Torah mentions Simcha three times when referring to the attitude we need to develop for Sukkot. One of the ways a Jew opens to Simcha is through song and dance, which is how we celebrate Simchat Torah, the culmination of Sukkot.
The simplest and most natural Simchas Hachayim is found in children. Our young ones, generally unaffected by the spiritual pollution of the outside world, are tuned into the natural joy of just living. They smile unaffectedly, laugh with passion and dance and run around without concern for how it looks to others. Children are pure and holy vessels, waiting to be filled with whatever attitudes and ideas their parents choose. Read more